Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bless_a	lord_n	soul_n	6,252	5	5.0695	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71253	The description and the practice of the four most admirable beasts explained in four sermons upon Revel. 4.8 : whereof the first three were preached before the Right Honourable James, Duke of Ormond, and lord lieutenant of Ireland, His Grace, and the two Houses of Parliament, and others, very honourable persons / by the Right Reverend Father in God, Gr. Lord Bishop of Ossory.	Williams, Gryffith, 1589?-1672.	1663 (1663)	Wing W2664; ESTC R33669	79,502	118

inestimable and unexpressable it is for there our bodies shall be freed from all sorrowes and all teares shall be wiped away from our eyes and our mindes shall be satissied with all the good that can be desired for if thou wouldst have riches riches and plente●usness are in his house if thou wouldst have pleasure in his presence is fulness of joy and at his right hand there is pleasure for evermore if thou wouldst have life he giveth thee a long life even for ever and ever and in brief there is a freedome from all evil and a full fruition of all good things Most happy are they that shall be there And so you have heard of the four things that are before us and that are so imminent hanging over our heads that we do not know how soon they may fall upon us And therefore we should be full of eyes before us that we might alwayes look for the coming of them before they come that when they come they may come to our comfort for either the continual consideration of these things will keep us from the wayes of wickedness or we are past all hope of true happiness and we may be pitied but not helped And therefore let us all most earnestly and humbly pray to God to grant us these eyes with these beasts continually to behold and to consider all these things that we may escape the dreadful doom of the wicked and attain to everlasting happiness through Jesus Christ our blessed Lord and onely Saviour to whom with the Father and the Holy Spirit be ascribed all honour and glory for ever and ever Amen THE FOURTH SERMON REVEL 4.8 And they rest not or ceased not day and night saying Holy holy holy Lord God Almighty which was and is and is to come AFTER that the holy Evangelist had described these Beasts he sets down their practice and the exercise that they used Touching which we are to consider 1. Their Constancy They ceased not or rest not day and night 2. Their Harmony saying Holy holy holy c. The which Harmony consisteth of six special parts That is 1. The mystery of the Trinity of persons in the Vnity or one essence of the Deity 2. The sanctity purity and equity of God in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The power authority and dominion of God in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The knowledge sight and providence of God in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. The strength and omnipotence of God in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. The continuance and eternity of God in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these six Points cannot well and fully be explained by any humane wit they all and every one of them being as God is ineffable and incomprehensible And therefore as Synesius saith as the Geographers use to draw the great Vniverse and Compass of the world in a little Map so I can speak and express but very little of these great and unspeakable Attributes of the great God And here dear Brother that readest the same and lookest for the prosecution of these parts I must crave thy patience to bear with me for that the whole Sermon that I made of these Points I quite forgot to take with me to London so that I could not have it printed with the former three out by the grace of God I intend to set it forth as soon as conveniently I can send it to the Press In the interim I commend us to our good God to whom be all glory and honour for evermore Amen Jehovae Liberatori

et Basil in c. 17. Isaiae when he came to the garden yet S. Luke expresseth the matter more fully and more lively then both of them for he saith that he fell into a sweating ag●ny that is a perplexed fear of one that is entring into a greivous conflict as both Aristotle and Saint Basil testifie And such a perplexed fear is a most acceptable Sacrifice in the sight of God as the Prophet saith Ps 51.17 The Sacrifice of God is a troubled spirit a broken and a contrite heart O God shalt thou not despise and such a broken heart was the heart of this Priest at this time for here is both ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a combate and a Sacrifice a troubled Spirit and a fresh bleeding Sacrifice 1. 1 1. He offered up his soul in prayer Leo Serm. 7. de pass The quality of Christ his prayer Brevis oratio penetrat coelum He offered up his soul while he was in the Garden in a fervent Prayer to God and that Prayer saith Pope Leo was in omnibus perfecta in all things perfect and for all men And it consisted like a faithfull Prayer plus gemitibus quam sermonibus rather in sighs then in words for it was saith Saint Augustine very short but very pithy few words but full of ●erven●y and therein his intention was earnest for he went a stones cast from his Disciples his love was great for he often ing●●●●ated Father Father his faith was stedfast for he said my fa●h●r his aff●●tion was vehement for he cryed O my father his humility was unfaigned for he kneeled down and with great reverence he fell groveling upon his face as Saint Matth. witnesse●h his co●stancie was apparent for he prayed three times his obedience was unreprovable for he said Not my will but thy will be fulfilled and his fervency was admirable for every word drew drops of bloed and therefore this prayer was directed as an incense in the sight of his father Ps 14.2 and the lifting up of his hands as an evening sacrifice And as the Apostle saith he was heard in that which he feared and he had all that he desired for whereas S. Bernard demandeth Quidoras domine quid sudas and quid sitis for what dost thou pray O Lord and why dost thou sweat Saint Hilary answereth Hilarius l. 10. de T●init Pro nobis oratio pro nobis sudor est his prayer and his sweat and his thirst and all was for us and he obtained all for us And then 2. As he thus offered up his soul in a fervent prayer for us so Esay 53.10 when it pleased the Lord to bruise him as the Prophet saith 2 2. He offered up his body to be broken and his bloud to be shed for our sins Levit. 17.11 Heb. 9.22 he offered up his bloud in a swe●ting fervour and his body to be breken for our sins and as the Angel whose name was secret kindled the fire upon the Altar and at length the flame increasing himself also ascended in the same so here in this agony of Christ our Saviour kindled the fire of his love and then as a faithfull high Priest he offered up himself as a sweet smelling sacrifice unto God And seeing bloud must make an attonement for the soul and as the Apostle saith without shedding of bloud there is no remission therefore this our Priest shed his own bloud to procure the forgiveness of our sins the bloud of his head when he was crowned with thornes the bloud of his heart when he was pierced with a speare the bloud of all parts when he was whipped and the bloud of his whole body when he sweat the drops of bloud not a watry dew but nimbus sanguinis a bloudy showre when as totus sudore defluit Ps 130.7 it passed through and through his garment and trickled down to the ground as Saint Luke testifieth that there might be as the Psalm saith plenteous redemption And as Eleazar the high Priest was to take the ●loud of the heyfer with his finger and sprinkle of her bloud directly before the Tabernacle of the Congregation seven times Num. 19.4 Levit. 8.11 so Christ our Priest shed his bloud seven times to purge away our sins 1. In his Circumcision 2. In the Garden 3. When he was crowned with thornes 4. When he was whi●ed 5. That Christ shed his bloud seven times to deanse us of our sins When his hands were nailed 6 When his feet were fastned to the Cross 7. When his side was pierced with a speare And then as the sin of man was maledictio terrae the curse of the earth so this bloud of Christ is medicina terrae the medicine of the world And therefore the Apostle saith 〈…〉 that the bloud of Christ speaketh better things then the bloudof 〈◊〉 for by the shedding of Abels 〈◊〉 Gods wrath was kindled but by the shedding of Christ ●●oud Gods wrath was ap●●cased the bloud of Abel gave life onely to himself but the bloud of Christ gives life to 〈…〉 the bloud of Ab● cryed for vengeance against his brother but the bloud of Christ cryeth for mercy unto his enemies and the bloud of Abel cryed a while and then ceased and then it was no more availeable but the bloud of Christ still cryeth and never ceaseth and 〈◊〉 available for us forever And so you see how Saint 〈◊〉 proveth Christ to be the Priest which is to be the Priest for ever after the order of Melchisede●● and therefore he is here understood by the calf that was the ●●his first sacrifice of the Priests 3. By him that had the face of a man 〈…〉 the fathers do understand Saint Mark because his principal aime was to shew that Christ was a true and perfect man the son of a poor Carpenter and in all things like unto us sin onely excepted And th●● truth was so manifest that his very enemies confest it and would have stoned him because that he being a man made himself a God for their eyes saw that he had flesh and bloud like other men and that he did hunger and thirst and was 〈◊〉 and touched with all the blamelesse passions and affections of other men and therefore Saint Mark is very short in 〈◊〉 Gospel not above 〈◊〉 Chapters in all because he needed not to use many Arguments when as all that saw him did readily confess 〈◊〉 4. 4 4. Saint 〈…〉 By the flying Eagle all the old 〈…〉 do understand Saint John because that when 〈◊〉 and 〈◊〉 two Jewish Profelices derived the 〈◊〉 of Christ he purposely wrote his Gospel for 〈…〉 that 〈◊〉 errour as Husebiu● and others ●pan● and therefore in the very Frontispie●e of us work he 〈…〉 like an Eagl● and saith John 〈◊〉 in the beginning 〈…〉 and 〈…〉 was with God and the word was God 〈…〉 who le Gospel you may easily 〈…〉 is to prove that